Historical Setting of Tehillim 118/2

The Historical Setting of Tehillim 118

Exegetical Approaches

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Laymen Bringing a Thanksgiving Offering

The psalm describes a group of people coming to the Mikdash to bring a thanksgiving offering (קרבן תודה). There are multiple speakers praising God throughout the psalm, as various individual tell their personal stories of salvation.

Sources:perhaps RashbamTehillim 118About R. Shemuel b. Meir,¹ R. B"S Jacobson,² A. Hakham³

Setting and speaker – According to this position, the psalm describes a group of people en route to the Mikdash to offer thanksgiving offerings.⁴ As the worshipers approach Yerushalayim, various individuals, each representing a different group of people who is to bring a קרבן תודה (those who were freed from prison, crossed the sea or wilderness, or were cured from illness)⁵ tell their particular stories of salvation. As such, in contrast to many psalms, this one has not just one speaker but multiple speakers who are in conversation both with one another and with their changing surroundings.

Evidence that the chapter speaks of a thanksgiving offering – Two factors support the idea that the psalm refers to people bringing a thanksgiving offering:

• The conclusion of the psalm explicitly mentions the offering of a sacrifice.
• Yirmeyahu 33:11 describes people who are bringing a thanksgiving offering as saying, "הוֹדוּ אֶת י״י צְבָאוֹת כִּי טוֹב י״י כִּי לְעוֹלָם חַסְדּוֹ" just as in the opening of our chapter.

Connection to the rest of "Hallel" – This approach might suggest that Hallel divides into 3 sections, one of praise, one of request and one of thanksgiving. Psalms 113-114 constitute praise of Hashem for national salvation, Psalms 115-116 comprise a request for individual salvation, and Psalms 117-118 close with thanksgiving, first on a universal and then an individual level. As such, Psalm 118's description of people bringing of a thanksgiving offering complements both Psalms 115 and 116, with points of contact to each:

• In Psalm 115 the speaker calls on three groups, יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י, to trust in God, and requests of Hashem to bless each group. In chapter 118, the speaker calls on these same groups, this time to thank Hashem.
• In Psalm 115, as part of his request for salvation, the psalmist says, "לֹא הַמֵּתִים יְהַלְלוּ יָהּ".  In our chapter, when thanking Hashem, the speaker echoes: "לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ".
• In Psalm 116 the speaker promises to bring a thanksgiving offering for his salvation (לְךָ אֶזְבַּח זֶבַח תּוֹדָה).  This vow is fulfilled in our chapter, as the speaker says, "אִסְרוּ חַג בַּעֲבֹתִים".

Change from first to second person

Evidence

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – The people making the pilgrimage to Yerushalayim are divided into three groups,⁶ and the leader addresses each one, calling on them to thank Hashem.⁷

The first speaker: מִן הַמֵּצַר קָרָאתִי יָּהּ – As the group travels, one individual, a freed prisoner, tells his story and praises Hashem for taking him out of "narrow straits", a metaphor for captivity. He tells his fellow pilgrims that it is better to trust in Hashem than man: "‎‏‎טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם",‎⁸ The group answers, echoing: "טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בִּנְדִיבִים".

The second speaker: כׇּל גּוֹיִם סְבָבוּנִי – Later in the pilgrimage, a second person, representative of those who traversed the wilderness, shares how he survived an attack in the desert. He tells how bandits⁹ surrounded him like bees but that Hashem came to his aid: "עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה".

"קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים" – This verse shares how, when the people approach Yerushalayim, they hear singing from within its walls. The city's inhabitants greet the pilgrims by singing from their tents: "יְמִין י"י עֹשָׂה חָיִל". The pilgrims respond in kind: "יְמִין י"י רוֹמֵמָה יְמִין י"י עֹשָׂה חָיִל".

The third speaker: לֹא אָמוּת כִּי אֶחְיֶה – As the group continues traveling, another individual, someone who had been cured from sickness, is the third to share his story, thanking Hashem for saving him from death.¹⁰

"פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק" – When the pilgrims reach the gates of Yerushalayim, they call to the gatekeeper to open the doors for them, so that they may enter to thank God ("פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ"). The gatekeeper responds positively, telling them that the righteous may surely enter: "זֶה הַשַּׁעַר לַי"י צַדִּיקִים יָבֹאוּ בוֹ".

"אֶבֶן מָאֲסוּ הַבּוֹנִים" – Upon reaching the Mikdash, the group cries out "אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה," marveling at the beauty of the Mikdash and how mere stones can take on such significance when part of such a holy building.¹¹

"אָנָּא י"י הוֹשִׁיעָה נָּא" – As the pilgrims arrive in the courtyard of the Mikdash they continue to praise Hashem for his wondrous salvation, but conclude with a request that He continue to save them in the future.¹²

"בָּרוּךְ הַבָּא בְּשֵׁם י"י" – Upon seeing the priests, the pilgrims greet them in the name of God ("בָּרוּךְ הַבָּא בְּשֵׁם י"י"). The priests respond, "welcome from the House of God" ("בֵּרַכְנוּכֶם מִבֵּית י"י").

"אֵל י"י וַיָּאֶר לָנוּ אִסְרוּ חַג בַּעֲבֹתִים" – The psalm ends with the offering of the thanksgiving sacrifice and final words of praise, describing the placing of fire ("וַיָּאֶר לָנוּ") and tying of the sacrifice ("אִסְרוּ חַג בַּעֲבֹתִים").¹³

Coronation of David

The psalm was said by David after his coronation in thanksgiving to Hashem for past salvations that enabled him to mount the throne.

Sources:Bavli PesachimPesachim 119aAbout the Bavli, RadakTehillim 118About R. David Kimchi, Anonymous Northern French CommentaryTehillim 118About Anonymous Northern French

Two variations of this approach – Radak implies that the entire psalm was said soon after David's coronation, while the French anonymous commentary implies¹⁴ that it was instead said as part of the celebration upon bringing the ark to Yerushalayim, when David solidified his kingship as he marked Yerushalayim as both the political and spiritual capital. On the whole, both variations can explain the chapter similarly as both understand David to be taking the opportunity to thank Hashem for his appointment as king.

Why choose David as the subject of the psalm? In searching for the subject of our psalm, David is an obvious candidate, as he is the author of many psalms, and many explicitly speak of the events of his life.

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – David opens the psalm by calling on all of Israel to thank Hashem for his anointment, singling out individual groups which would have specific cause for gratitude:

• יֹאמַר נָא יִשְׂרָאֵל – David tells Israel at large that they should be thankful for he will help them defeat their enemies.
• יֹאמְרוּ נָא בֵית אַהֲרֹן –The priests should be grateful that David is replacing Shaul who had killed off the priests of Nov.
• יֹאמְרוּ נָא יִרְאֵי י"י –The righteous, too, have reason to praise Hashem, as David's reign is to usher in a period pf peace which would give them time to study.¹⁵

Thanksgiving – David then backtracks to reflect on the hardships that Hashem helped him overcome en route to kingship.

• "מִן הַמֵּצַר קָרָאתִי יָּהּ" – David recalls how he had been forced to flee from Shaul and hide in narrow straits, and thanks Hashem for saving him.
• "טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם" – David might be referring to his failed attempt to hide from Shaul in the Philistine lands when he was forced to act as a drunkard to save himself from death.¹⁶ David learned that trusting in man does not always end successfully.¹⁷
• "כׇּל גּוֹיִם סְבָבוּנִי" – In these words David shifts from speaking about individual, internal enemies to external, national enemies: the Philistines who attempted to harm him in Gat, and the Amalekites who attacked Ziklag. He praises Hashem for keeping him from falling before these enemies.

"קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים" – David says that Hashem's saving of him from his enemies led to rejoicing in the tents of the righteous, for it enabled David to then go on to defeat the nation's enemies. As such, the people sang, "יְמִין י"י עֹשָׂה חָיִל".

"לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ" – David shares how his survival allowed him to praise Hashem and share His wonders with others. He might be referring not just to this psalm of praise, but to the many psalms that David wrote in honor of Hashem's saving of him from personal trials.¹⁸

"פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק" – Radak suggests that the "gates of righteousness" are a metaphor for praise and thanksgiving, but does not elaborate on how they symbolize this. Perhaps they refer to the gates of any place of worship in which praise is given and David is requesting permission to merit to join the righteous who praise God.

The end of the Psalm: a conversation – Though verses 21-25 can easily be read as continued praise over David's appointment as the "cornerstone" of the nation, it is difficult to see how verse 26-27's greetings of blessing and discussion of sacrifices flow from the preceding verses. This leads both Radak and the French commentary to suggests that in the last few verses of the psalm David is no longer the sole speaker but is interacting with others. They disagree, though, both regarding the scope of the conversation and its content:

• Flashback to initial anointment by Shemuel – Radak, following R. Yochanan in Bavli Pesachim,¹⁹ assumes that from verse 21 on, David is reflecting back on a conversation that took place during his original anointment by Shemuel. David thanks Hashem for the anointment ("אוֹדְךָ כִּי עֲנִיתָנִי").²⁰ His father exclaims how he, who was "a rejected stone", a mere shepherd, is now to be a cornerstone of the nation.²¹ The prophet notes how wonderful this day is, and the brothers and David pray that David should be successful in bringing salvation to the nation ("אָנָּא י"י הוֹשִׁיעָה נָּא"). Yishai then tells his son that he should be blessed ('בָּרוּךְ הַבָּא בְּשֵׁם ה) and Shemuel echoes the blessing "בֵּרַכְנוּכֶם מִבֵּית י"י".‎²² They all then share in offering sacrifices ("אִסְרוּ חַג בַּעֲבֹתִים"),²³ perhaps the זבח referred to in Shemuel I 16:5.
• Bringing of the Ark to Yerushalayim – Alternatively, one might suggest that though most of the psalm (1-22) describes David's thanksgiving speech upon bringing the ark to Yerushalayim, verses 23-29 turn to the nation's response and interactions with their king.²⁴ The people exclaim how wonderful the day is and pray that Hashem should bring the nation success. As each person passes by the king, David greets them, "בָּרוּךְ הַבָּא בְּשֵׁם י"י" and reassures them that Hashem has indeed granted them light, "אֵל י"י וַיָּאֶר לָנוּ". He then invites everyone to join him in rejoicing and to partake of the thanksgiving offerings to Hashem ("אִסְרוּ חַג בַּעֲבֹתִים"),²⁵ as Shemuel II 6:19 shares, "וַיְחַלֵּק לְכׇל הָעָם... חַלַּת לֶחֶם אַחַת וְאֶשְׁפָּר אֶחָד". The psalm ends with David once again praising Hashem and calling on his audience to do the same.

Salvation of Chizkiyahu

The psalm describes Chizkiyahu's thanksgiving to Hashem for his recovery from illness and salvation from Sancheriv.

Sources:R. Elazar b. Azaryah in Bavli PesachimPesachim 117aAbout the Bavli, MalbimYeshayahu Beur HaInyan 30:29Tehillim Beur HaInyan 113:1Tehillim Beur HaInyan 114:1Tehillim Beur HaInyan 115:3Tehillim Beur HaInyan 115:17Tehillim Beur HaInyan 116:16-19Tehillim Beur HaInyan 118About R. Meir Leibush Weiser

Connection to surrounding psalms – According to Malbim all the psalms that constitute "Hallel", psalms 113-118, were said by Chizkiyahu in the context of his near fatal illness and the attack of Sancheriv. Chapters 113-115 serve as an introduction which speak of God's individual providence. The end of Psalm 115 and part of 116 speak of his illness (אֲפָפוּנִי חֶבְלֵי מָוֶת וּמְצָרֵי שְׁאוֹל" מְצָאוּנִי"), while Psalms 116-117 speak of the salvation from Assyria. Psalm 118 then backtracks to speak of both, but focuses on the national salvation.

Why choose Chizkiyahu as the subject  of the psalm? It is possible that the identification of Chizkiyahu as the narrator of our psalm stems not only from the details of our chapter itself but also from the verses of Hallel as a whole. As Malbim views all the chapters of Hallel as connected, he looked for a figure who fits the content of all six chapters. The two main events spoken of in the chapters are salvation from a near-fatal disease²⁶ and from enemy attack. As the only person in Tanakh who survived such an illness is Chizkiyahu, and, moreover, since the disease struck at the same time as the attack by Assyria,²⁷ Chizkiyahu seemed like a logical choice to have sung the praises of our chapter.

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – Chizkiyahu first calls on all the nations to thank God ( הוֹדוּ לַי״י כִּי טוֹב), as they too benefited from the fall of Sancheriv,²⁸ and then turns to individual groups within Israel to to do the same.²⁹

"מִן הַמֵּצַר קָרָאתִי יָּהּ" – Malbim suggests that this refers to Chizkiyahu's illness and recovery.

"י"י לִי לֹא אִירָא מַה יַּעֲשֶׂה לִי אָדָם" – After seeing his prayers regarding his illness answered, Chizkiyahu knew that he no longer need fear human dangers either. Surely if Hashem had aided him in his personal suffering, He would also aid him against Sancheriv and the nation's enemies ("י"י לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְשֹׂנְאָי").

"טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם" – In these words Chizkiyahu might be referring to the nation's hope of aid from Egypt, which Yeshayahu had constantly warned the people not to rely upon.³⁰ Chizkiyahu, too, finally learned that Egypt was not trustworthy and that one must rely on Hashem and not man.

"כׇּל גּוֹיִם סְבָבוּנִי" – These verses refer to Sancheriv's campaign against Yehuda, when his armies surrounded and besieged Yerushalayim.³¹

"קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים" – According to Shemot Rabbah18:5About Shemot Rabbah, Sancheriv's defeat occurred on Pesach night, leading Malbim to suggest that this verse refers to the singing of the nation when offering their Paschal sacrifices. Chikzikiyahu recounts how their song was mixed with salvation, for at the very moment that they sang Hashem's praises regarding the holiday, Hashem smote the Assyrian camp and Chizkiyahu received the news: "יְמִין י"י עֹשָׂה חָיִל", that Hashem was waging war against Assyria.

Bringing of offerings – The last few verses of the psalm describe Chizkiyhau's bringing of a thanksgiving offering and חגיגה, the holiday offering. In this section of the psalm, Chizkiyahu is no longer the sole speaker, and we hear other voices with whom he converses:

• "...פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק" - Chizkiyahu requests permission from the gatekeepers of the Mikdash to enter, and they respond, "זֶה הַשַּׁעַר לַי"י צַדִּיקִים יָבֹאוּ בוֹ".
• "אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה" – The rejected stone is a metaphor for Chizkiyahu who was faced with rebellion by Shevna, who attempted to be a fifth column for Assyria.³² With Hashem's help, his plan was thwarted and Chizkiyahu resumed his rightful place as head of the nation, a "‎רֹאשׁ פִּנָּה".‎³³
• "אָנָּא י"י הוֹשִׁיעָה נָּא" – Chizkiyahu and those accompanying him pray that Hashem continue to deliver the people from the hands of their enemies.
• "...בָּרוּךְ הַבָּא בְּשֵׁם י"י" – These are the words of the priests, who bless Chizkiyahu with the priestly benediction.
• "אִסְרוּ חַג בַּעֲבֹתִים" – Chizkiyahu requests that the priests prepare his offering, and then the psalm ends with his final praise and calls to all to once again thank Hashem.

"ולא אמר שירה" – According to Bavli Sanhedrin 94a-b Chizkiyahu was not worthy of being Mashiach since he did not sing Hashem's praises after the victory over Sancheriv. Malbim's commentary to our chapter might be a reaction to this statement.

Redemption in Messianic Times

The psalm refers to the Messianic era when those returning from exile will praise Hashem for their redemption.

Sources:RadakTehillim 118About R. David Kimchi

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – The psalmist tells various groups to praise Hashem for the redemption:

• יִשְׂרָאֵל – Israel as a whole must thank Hashem for leaving exile and once again gaining autonomy in their own land.
•  בֵית אַהֲרֹן – The priests must praise Hashem for being able to resume their priestly positions with the rebuilding of the Mikdash.
• יִרְאֵי י"י – The righteous will be grateful for the peace and quiet which will enable them to properly serve Hashem and study His Torah. In times of peril, doing so is much more difficult.

Thanksgiving for salvation – The psalm continues with exclamations of thanksgiving for the nation's redemption. They speak of being taken out of narrow straits (a metaphor for danger), being saved from surrounding nations, and not dying at the hands of enemies.

"קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים" – The redemption leads to singing and rejoicing in the tents of the righteous.

"אֶבֶן מָאֲסוּ הַבּוֹנִים" – The rock symbolizes Israel who had been despised by neighboring nations but is now recognized as a cornerstone of the world, without whom it would not exist. Alternatively, the rock represents the Mashiach who, upon arrival, was degraded and looked down upon, but was afterwards recognized as king.

"מֵאֵת י"י הָיְתָה זֹּאת" – According to Radak, verses 23-24 constitute the words of foreign nations who wonder at Israel's new standing in the world and recognize that it must come from God.

"בָּרוּךְ הַבָּא... אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ" – This is the speech of the priests who call out to the nation in blessing, inviting them into the newly built Mikdash to offer sacrifices.

¹ Rashbam makes no mention of multiple speakers, but explains at least the end of the psalm as referring to someone who is bringing a thanksgiving offering.

² הרב יששכר יעקבסון, נתיב בינה (תל אביב, תשמ"ח): 312-298.  The development below combines elements of R. Jacobson's analysis with that of A. Hakham, so several points below do not match R. Jacobson's analysis.  One of the significant differences relates to the setting of the psalm.  The position developed below assumes that the psalm describes the pilgrimage of the people en route to the Mikdash to offer their sacrifices, while R. Jacobson assumes that the people are offering their thanks in the vicinity of the Mikdash itself.

³ See Da'at Mikra Tehillim Vol. II (Jerusalem, 1981): 364-373.  The approach developed below combines elements of A. Hakham's analysis with that of R. Jacobson, so it differs on several points from A. Hakham's explanation.

⁴ Though every individual is welcome to fulfill their personal vows to bring an offering whenever they want, it is likely that many chose to do so when they were making a pilgrimage to Jerusalem for one of the three pilgrimage festivals regardless.  As such, there would have been large groups traveling together.

⁵ See R. Yehuda in Bavli Berakhot 54b who lists these four groups of people as being obligated to offer thanks to Hashem. The groups are learned from Tehillim 107 which speaks of each and says, "יוֹדוּ לַי"י חַסְדּוֹ".

⁶ This approach does not explain what is the significance of the division or who constitutes "'יראי ה"  The same three groups are found in two other psalms as well, in Tehillim 115:10, 12 and Tehillim 135:19, suggesting that this might have been a somewhat standard division of the nation.

⁷ See Yirmeyahu 33:11 which describes people who are bringing a thanksgiving offering as saying, "הוֹדוּ אֶת י״י צְבָאוֹת כִּי טוֹב י״י כִּי לְעוֹלָם חַסְדּוֹ".

⁸ Perhaps there had been several failed human attempts to free him and he saw in his ultimate escape a sign of Divine intervention.

⁹ The language of "כׇּל גּוֹיִם" is somewhat difficult for this understanding as it implies an attack by nations, not individuals. This approach might respond that the individual is using hyperbole as a means of expressing the great danger he felt himself in.

¹⁰ Alternatively, this refers to a person who has survived a dangerous sea voyage and storm which almost led to death. He says that he survived so he could share Hashem's miraculous ways (לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ), echoing Tehillim 107:24 which speaks bout how seafarers must give thanks to Hashem, because: "הֵמָּה רָאוּ מַעֲשֵׂי י"י".

¹¹ In contrast to the other approaches which view the stone as a metaphor, this approach understands it to be a concrete stone of the Mikdash.

¹² Such a cry for aid following thanksgiving for salvation is not unique to here. In Yirmeyahu 31:6, we similarly see happiness and praise mixed with request, "הַשְׁמִיעוּ הַלְלוּ וְאִמְרוּ הוֹשַׁע י״י אֶת עַמְּךָ".

¹³ It is not clear why the sacrifice is referred to as a "חג". This approach might explain, as does RadakTehillim 118About R. David Kimchi, that any Shelamim sacrifice can be referred to as a "חג" since they are often offered on festivals. Alternatively, it is possible that the pilgrims had come to fulfill their vows of thanksgiving specifically on one of the three pilgrimage festivals when they needed to be in Jerusalem regardless.

¹⁴ As we only have the commentary on the end of the chapter (from verse 23 on) it is difficult to know for certain how it would have explained the chapter as a whole. However, since the last few verses are explained as referring to the bringing of the ark, it is logical that the entire chapter might refer to the same event.

¹⁵ In reality, David's reign was not an especially peaceful one, but upon his coronation, David might have expected it to be quiet, or at least, that his wars would then invite peace (as they did).

¹⁶ See Shemuel I 22:11-16.

¹⁷ Alternatively, David might be referring to his request of assistance from the priests of Nov as he fled from Shaul. Though David received the aid requested, Doeg witnessed the priest's actions and informed on them to Shaul, leading to massacre. [See Shemuel I 21:1-11 and 22:9-18.]

¹⁸ See, for instance, Tehillim 14, 18, 34, 52-54, 56-57, 59 and 63.

¹⁹ See how RashiPesachim 119aAbout R. Shelomo Yitzchaki understands the Gemara.

²⁰ It is not clear, though, why David would thank Hashem for his salvation and for answering him (אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה), as if he had made a request for aid beforehand that Hashem was now answering. At this point in his life, David was not yet on the run or in danger.

²¹ He might refer to him as rejected since David, being the youngest, had not even been brought as a potential candidate to Shemuel.

²² At first glance, it is difficult to understand why Shemuel blesses him from the "House of God" but perhaps, Shemuel, having grown up as an assistant to Eli the priest in the Mishkan, is seen as a representative of the Tabernacle, blessing him in the name of all the priests.

²³ Radak suggests that any sacrifice can be referred to as a "חג" even if it is not a festival offering. Since the majority of such offerings were normally brought on the festivals, the name was applied to all such sacrifices.

²⁴ The verses hint to the change of speaker as they switch from first person singular to first person plural (הִיא נִפְלָאת בְּעֵינֵינוּ).

²⁵ The commentary understands the word "חג" to refer to rejoicing. David asks to tie the sacrifices so that the nation can rejoice together.

²⁶ See Tehillim 115:17: "לֹא הַמֵּתִים יְהַלְלוּ יָהּ", Tehillim 116:3: "אֲפָפוּנִי חֶבְלֵי מָוֶת" and Tehillim 116:8-9. "כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת... אֶתְהַלֵּךְ לִפְנֵי י״י בְּאַרְצוֹת הַחַיִּים".  Though none of these verses explicitly speak of illness and could really refer to any life-threatening situation, Malbim assumes that they all refer to a severe sickness.

²⁷ See Melakhim II 20:1 and Melakhim II 20:5-6.

²⁸ This is how Malbim explains Tehillim 117 as well, where there is an explicit call for foreign nations to praise Hashem: "הַלְלוּ אֶת י״י כׇּל גּוֹיִם שַׁבְּחוּהוּ כׇּל הָאֻמִּים."

²⁹ It is not clear what the significance of the division into 3 groups is.  As all were equally saved from Sancheriv, there would seem to be no reason to differentiate between the nation.

³⁰ See, for example, Yeshayahu 31, where the prophet reminds the nation that Egypt is not to be trusted for they are mere humans, not God: "וּמִצְרַיִם אָדָם וְלֹא אֵל ".

³¹ The verse highlights that this attack was "בְּשֵׁם י"י", part of Hashem's plan to decimate Assyria, as Hashem says in Yeshayahu 14:24-25: "אִם לֹא כַּאֲשֶׁר דִּמִּיתִי כֵּן הָיָתָה... לִשְׁבֹּר אַשּׁוּר בְּאַרְצִי"t

³² See Bavli Sanhedrin 26a and commentators on Yeshayahu 22:15-25.

³³ It is not clear, though, why this event specifically is mentioned at this juncture when the king is about to bring the sacrifices.